Luke 2:4

2:4 So ¹  Joseph also went up from the town of Nazareth ²  in Galilee to Judea, to the city ³  of David called Bethlehem, ⁴  because he was of the house ⁵  and family line ⁶  of David.

Luke 2:48

2:48 When ⁷  his parents ⁸  saw him, they were overwhelmed. His ⁹  mother said to him, “Child, ¹⁰  why have you treated ¹¹  us like this? Look, your father and I have been looking for you anxiously.” ¹² 

Luke 5:14

5:14 Then ¹³  he ordered the man ¹⁴  to tell no one, ¹⁵  but commanded him, ¹⁶  “Go ¹⁷  and show yourself to a priest, and bring the offering ¹⁸  for your cleansing, as Moses commanded, ¹⁹  as a testimony to them.” ²⁰ 

Luke 5:19

5:19 But ²¹  since they found ²²  no way to carry him in because of the crowd, they went up on the roof ²³  and let him down on the stretcher ²⁴  through the roof tiles ²⁵  right ²⁶  in front of Jesus. ²⁷ 

Luke 8:24

8:24 They ²⁸  came ²⁹  and woke him, saying, “Master, Master, ³⁰  we are about to die!” So ³¹  he got up and rebuked ³²  the wind and the raging waves; ³³  they died down, and it was calm.

Luke 9:48

9:48 and said to them, “Whoever welcomes ³⁴  this child ³⁵  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ³⁶ 

Luke 10:40

10:40 But Martha was distracted ³⁷  with all the preparations she had to make, ³⁸  so ³⁹  she came up to him and said, “Lord, don’t you care ⁴⁰  that my sister has left me to do all the work ⁴¹  alone? Tell ⁴²  her to help me.”

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ⁴³  the last state of that person ⁴⁴  is worse than the first.” ⁴⁵ 

Luke 14:9

14:9 So ⁴⁶  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁴⁷  you will begin to move to the least important ⁴⁸  place.

Luke 16:8

16:8 The ⁴⁹  master commended the dishonest ⁵⁰  manager because he acted shrewdly. ⁵¹  For the people ⁵²  of this world are more shrewd in dealing with their contemporaries ⁵³  than the people ⁵⁴  of light.

Luke 18:13

18:13 The tax collector, however, stood ⁵⁵  far off and would not even look up ⁵⁶  to heaven, but beat his breast and said, ‘God, be merciful ⁵⁷  to me, sinner that I am!’ ⁵⁸ 

Luke 19:22

19:22 The king ⁵⁹  said to him, ‘I will judge you by your own words, ⁶⁰  you wicked slave! ⁶¹  So you knew, did you, that I was a severe ⁶²  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

[2:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ² sn On Nazareth see Luke 1:26.

[2:4]  ³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁶ tn Or “family,” “lineage.”

[2:48]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁸ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹⁰ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ¹¹ tn Or “Child, why did you do this to us?”

[2:48]  ¹² tn Or “your father and I have been terribly worried looking for you.”

[5:14]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁵ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁶ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁷ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁸ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹⁹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²⁰ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:19]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ²⁰ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ²¹ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ²² tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ²³ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ²⁴ tn Grk “in the midst.”

[5:19]  ²⁵ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[8:24]  ²⁵ tn Here δέ (de) has not been translated.

[8:24]  ²⁶ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ²⁷ tn The double vocative shows great emotion.

[8:24]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ²⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ³⁰ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[9:48]  ³¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ³² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ³³ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[10:40]  ³⁷ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ³⁸ tn Grk “with much serving.”

[10:40]  ³⁹ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁴⁰ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁴¹ tn Grk “has left me to serve alone.”

[10:40]  ⁴² tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:26]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁴⁴ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁴⁵ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[14:9]  ⁴⁹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁵⁰ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁵¹ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[16:8]  ⁵⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁵⁶ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁵⁷ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁵⁸ tn Grk “sons” (an idiom).

[16:8]  ⁵⁹ tn Grk “with their own generation.”

[16:8]  ⁶⁰ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[18:13]  ⁶¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁶² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁶³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁶⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:22]  ⁶⁷ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁶⁸ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁶⁹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁷⁰ tn Or “exacting,” “harsh,” “hard.”